ציטירנדיקער פּירוש אויף תהילים 146:10

ה' ימלך לעולם ועד, “the Lord will rule forever.” The plain meaning of the text is that just as G’d had demonstrated His supremacy over all of mankind and the forces of nature at this time by saving the deserving and punishing the guilty, may He continue to do so in each and every generation. The same idea has been expressed by David in Psalms 146,10: “The Lord will reign forever, your G’d, O Zion, for all generations, Hallelujah.” The word ימלך is written defective, without the letter ו to teach us that G’d does not approach His subjects with great demands by demanding an exhausting sort of service from them. (Avodah Zarah 3). The prophet Micha 6,3 has already publicly remonstrated with his people showing that G’d’s demands of His people (and on mankind) are quite minimal. He asked: “My people! What wrong have I done you? What hardship have I caused you?”

THE ETERNAL SHALL REIGN FOR EVER AND EVER. Moses is saying that just as He has now shown that He is King and Ruler by having brought deliverance to His servants and destruction upon those that rebel against Him, so may it be His will to do so in all generations forever, that He withdraw not His eyes from the righteous,²²²Job 36:7. nor hide them [His eyes] from the wicked ones who inflict evil upon others. There are many verses that are to be interpreted in this way, such as: The Eternal will reign for ever, thy G-d, O Zion, unto all generations. Hallelujah;²²³Psalms 146:10. Blessed be the Name of the Eternal from this time forth and for ever;²²⁴Ibid., 113:2. And the Eternal shall be King over all the earth.²²⁵Zechariah 14:9.
Now Onkelos was apprehensive [of translating this verse literally, which is stated in a future tense], since G-d’s sovereignty is [indeed] to all eternity [and no prayer for its continuance is possible]. Therefore he rendered it in the present tense: “The Kingdom of the Eternal endureth for ever and to all eternity,” just as is expressed in the verse, Thy Kingdom is a Kingdom for all ages.²²⁶Psalms 145:13. But I have not understood Onkelos’ opinion in this matter, for it is written: May the Glory of the Eternal endure for ever;²²⁷Ibid., 104:31. And let the whole earth be filled with His Glory;²²⁸Ibid., 72:19. “Magnified and sanctified shall be [His great Name]”;²²⁹From the beginning of the Kaddish prayer. In Ricanti’s work on the Torah in quoting this text from Ramban, he writes clearly: “and in the Kaddish [we say], ‘Magnified, etc.’” It is thus to be noted that the Kaddish-text is quoted by Ramban amidst Scriptural verses as authority for his thesis! The great sanctity of the Kaddish prayer is thus clearly indicated. Yea, let it be established, and let Thy Name be magnified for ever.²³⁰I Chronicles 17:24. It is possible that the meaning of these [future tenses] is similar to the secret of the benedictions.²³¹“Magnifying G-d’s Name brings life and blessing to the world, thus assuring that His kingdom will be acknowledged in the world in the future. And so is the purport of the benedictions we make, which begin by referring to ‘the Eternal, our G-d’ and continue to mention ‘King of the universe’” (Ma’or V’shamesh).

We find these thoughts expressed clearly in the Sefer Habahir (item 121-122), (the question being what is meant in Psalms 146,10 ימלוך ה' אלו-היך ציון לדור ודור), whereas in Chronicles I 11,1 Zion is described as ציון עיר דוד, as if the city belongs exclusively to David (who lived only for one generation). Rabbi Akiva said that when Kohelet writes: דור הולך ודור בא, the meaning is [not the generally accepted one that a generation appears on the stage of history only to be replaced by the next generation, Ed.] “a generation follows a generation which has already left the stage of history, i.e. “it reappears on the stage of history.” We can describe this in terms of a parable of a king who had many servants and who outfitted them in all kinds of exotic uniforms in accordance with his means. When the servants were found soiling their uniforms the king stripped them of these fancy uniforms and dismissed them. The king then laundered all these uniforms carefully until no trace of their stains and dirt remained. He hung them up for storage; in the meantime the king acquired other servants whom he provided with the uniforms previously worn by the first set of servants who had not displayed much care about their outfits. At that time the king did not yet know if the new servants would prove worthier of their uniforms than the ones he had dismissed. Nonetheless, these new servants were recipients of uniforms which had been worn before them. Thus far the comment in the Sefer Habahir.